Sometimes the crying became infectious. On one morning in early June, the fellows sat in a basement classroom for their daily “teaching lab,” where they studied and rehearsed classroom management strategies that they could try out on the high-schoolers later that day. They broke up into two discussion groups, and, while debating last night’s reading on cultural sensitivity, one-half of the room broke down. Voices rose: I just want to push back a little on what you said. I think this is very problematic. I’d like to ask you to unpack this point. I don’t think that’s the culture of low-income people—I think that’s a deficit-based model. The fellows, freshly graduated from the College, were fluent in left-leaning liberal-arts classroom etiquette. Yet the conversation grew tenser, then tearful, even as everyone insisted they had no real conflict. Someone burst out, frustrated, “I agree with you!”

“It’s not like class,” one of them said, finally, face in hands. “It really matters to me. I feel really attacked. I care so much about this stuff, and when the whole group disagrees with me, I can’t take it.”

Noah Heller, HTF’s master teacher-in-residence for math, interceded gently. “We need to work on tuning together. I don’t hear people disagreeing with you, I really don’t. We’re having a robust discussion.”

“It’s so exhausting. I’m so sorry, I cry all the time.” The fellow took a breath. “I’m getting really defensive. I think we all really need to remember that we’re all here to help kids.” At some point, everyone in the circle of chairs had begun holding hands. “There’s not always agreeing or disagreeing,” someone offered helpfully. “Sometimes it’s just—this stuff is really hard, and we’re just trying to figure out what we feel.”

The students in this article are not recruits going through Basic Training in the military. They are not doctors enduring 48 hour hospital shifts. They are Harvard grads learning to be teachers. I have a great deal of respect for teachers and know they work hard, but there is absolutely no reason they should be weeping every day.

Seriously, if anything in this excerpt sounds like your real life, please get help immediately. THIS IS NOT EMOTIONALLY HEALTHY OR NORMAL.

II. One of the things I appreciate about memetics is that it allows us to think about the spread and propagation of ideas independent of the intentions of the people who hold them. Or as Wikipedia puts it:

The meme, analogous to a gene, was conceived as a “unit of culture” (an idea, belief, pattern of behaviour, etc.) which is “hosted” in the minds of one or more individuals, and which can reproduce itself, thereby jumping from mind to mind. Thus what would otherwise be regarded as one individual influencing another to adopt a belief is seen as an idea-replicator reproducing itself in a new host. As with genetics, particularly under a Dawkinsian interpretation, a meme’s success may be due to its contribution to the effectiveness of its host.

Memetics is also notable for sidestepping the traditional concern with the truth of ideas and beliefs. Instead, it is interested in their success.[2]

In other words, “memes” (ideas) act like viruses or, as I wrote previously, “mitochondria.” (Note: unlike real viruses, most ideas you believe are probably beneficial.)

We like to think of ourselves as logical, rational beings who believe things because we’ve concluded that they make sense, but taking the example of religion, the idea that millions of people in North Africa, the Middle East, Indonesia, etc., have all independently and logically decided that there is no God but Allah and Mohammad is his prophet, every generation, for over a thousand years–and people in Europe have decided similarly that God is a Trinity, became man, and was sacrificed for your sins; people in India have believed that your soul can be reincarnated; and people in Central America once decided that the most logical thing was to rip people’s still-beating hearts out of their chests in order to keep the sun in the sky (I mean, sure, maybe the world won’t end even if we don’t sacrifice 400 virgins, but do you really want to take the chance?)–defies logic.

If we can look at religions as memeplexes–networks of interrelated ideas–that exist over time independent of the particular people who believe in them, we can similarly interrogate political ideologies. Like your religious beliefs (or non-belief,) your professed political ideology likely has a good deal to do with factors entirely outside of “logical thought,” like genetics, social class, or the region of the country you live in (otherwise it is strangely coincidental that the Deep South has been “conservative” relative to the rest of the country for hundreds of years.)

As we discussed in the previous Cathedral Round Up, You are the Hope of the World, what we see as “modern” Progressivism existed back in 1917. 1917 is not some special year–Progressivism actually began long before then, but we’re not tracing the idea’s history; you can get your fix of that from Moldbug.

Moldbug (and many others,) also suggests that Progressivism is really a religion, just stripped of the explicit references to God. Whether or not this is literally true, from a memetics perspective, both religions and political ideologies function similarly. As Jonas Kaplan states:

Perhaps this is due to some underlying aspect of human cognition or social structure, or perhaps successful memes all share certain features that enhance their spread and temporal persistence. Either way, we can productively use the same vocabulary and concepts to discuss both.

III. Most people recognize that cults exist and that cults are bad, but few people who are actually in cults believe that they are in a cult. As Boze Herrington notes in The Atlantic, The Seven Signs You’re in a Cult:

For three weeks, Hannah and I had been trying to contact leaders at [International House of Prayer; no relation to the restaurant] about a prayer group that we, Bethany, and many of our friends had been part of—a small, independent community that drew on IHOP’s teachings. In February, I had been formally excommunicated, and Hannah had left in June. Looking in from the outside, both of us saw the group differently than we had when we were part of it: We saw it as a cult.

Several years ago, the founder of IHOP, Mike Bickle, created a list of seven ways to recognize the difference between a religious community and a cult. Written down, the signs seem clear:

But when it’s your friends, your faith, your community, it’s not so obvious. For several years, roughly two dozen people, all younger than thirty, had been living together in Kansas City, Missouri, and following the leadership of Tyler Deaton, one of our classmates from Southwestern University in Texas. In the summer of 2012, Tyler had married Bethany; by the fall, she was dead. What started as a dorm-room prayer group had devolved into something much darker.

You can find many different definitions of “cult” out there; obviously “Crossing Biblical boundaries,” does not apply so much to political ideologies.

Reminder: some people actually think this way

Personally, I’d say that among the critical defining characteristics of cults:

Cults teach people that their self-worth (the salvation of their souls, their essential goodness, etc.,) is dependent on adherence to the cult’s teachings

They use of social ostracism to punish even slight deviation from a very rigid set of beliefs.

They isolate their members from everyone outside the cult.

People who have been convinced to cut off contact with friends and family end up far more vulnerable to ostracism by the cult because they now have nowhere left to go nor anyone to help them if they leave.

Note, though, that there is no particular thing cultists need to believe, besides in the absoluteness of the cult. Memetically speaking, cults typically do not generate their own ideologies, but rather are metastisized versions of regular ones. Cults work, in part, because the people in them already believe in the importance of the basic ideas the cults are based on–there wouldn’t be much point in joining a cult you didn’t believe in.

Christian cults therefore draw in people who already believe in Christianity; New-Agey cults draw in people who believe in New-Agey sorts of things; Islamic cults draw in people who believe in Islam. This pre-existing belief primes people to believe the cult’s message, and also makes it hard to distinguish between the cult and regular, non-cultish believers of the same memeplex. The cult essentially hides behind the legitimacy of regular believers while simultaneously attacking them for being insufficiently rigorous in their beliefs.

Let’s take Marie Shear’s oft-repeated adage, “Feminism is the radical notion that women are people.”

Pretty much everyone agrees that women are people. I wager that even under the most female-oppressive regimes on Earth, the vast majority of people agree that women are “people,” not unicorns, glorified fungi, or inanimate objects. Talk to someone from Saudi Arabia, and they’ll tell you that their country is great for women, because they protect women from rape and sexual objectification.

(I have actually read an academic article arguing that female genital mutilation can be seen as pro-women in certain contexts.)

The quote’s appeal is two-fold: first, it implies that “feminism” is a mainstream belief because everyone who believes that women are people are feminists, and second, it implies that anyone who doesn’t identify as a feminist doesn’t believe that women are people. All sensible, right-thinking people, therefore, are clearly feminists–and feminists are sensible, right-thinking people.

In reality, though, we know that this is not a useful definition of feminism.

Scott Alexander of Slate Star Codex has helped popularize Nicholas Shackel’s phrase “Motte and Bailey doctrine” to refer to the practice of using an easily defended but not very useful (to the feminist) rhetorical position, eg, “Women are people” to protect a large swathe of much harder to defend but more useful positions, like “abortion should always be legal,” or “college campuses aren’t doing enough to prosecute rape.”

A motte-and-bailey is a kind of Medieval fortress in which an earthenwork tower (the motte) is used to defend a large field with a wall around it. The field is difficult to defend, but a good place for farming; the hill is easy to defend, but bad for farming.

Cults use this same technique to portray their beliefs as reasonable–things all good members of members of Group X believe, and aren’t you a good member of Group X?–while hiding their unreasonable beliefs and the harm they do to their members.

IV. You have probably already figured out that I think modern Social Justice Warrior ideology is effectively a cult.

Now, there are some folks around these parts who see any liberalism as dangerous or inevitably leading in a bad direction. I tend to see both “liberalism” and “conservatism” personality types, heavily influenced by genetics, independent of the particular politics of the day. A functional society benefits from the strengths of both types, so long as everyone is behaving themselves and not behaving like cult members out to crush any and all deviation from their particular version of the One True Truth.

I check Feministing, and even radfem blogs like “I Blame the Patriarchy.” And yes, I’ve read many studies and task force reports about gender bias, and about the “privilege” and “entitlement” of the nerdy males that’s keeping women away from science. …

I spent my formative years—basically, from the age of 12 until my mid-20s—feeling not “entitled,” not “privileged,” but terrified. I was terrified that one of my female classmates would somehow find out that I sexually desired her, and that the instant she did, I would be scorned, laughed at, called a creep and a weirdo, maybe even expelled from school or sent to prison. You can call that my personal psychological problem if you want, but it was strongly reinforced by everything I picked up from my environment: to take one example, the sexual-assault prevention workshops we had to attend regularly as undergrads, with their endless lists of all the forms of human interaction that “might be” sexual harassment or assault, and their refusal, ever, to specify anything that definitely wouldn’t be sexual harassment or assault. I left each of those workshops with enough fresh paranoia and self-hatred to last me through another year. …

I scoured the feminist literature for any statement to the effect that my fears were as silly as I hoped they were. … I found reams of text about how even the most ordinary male/female interactions are filled with “microaggressions,” and how even the most “enlightened” males—especially the most “enlightened” males, in fact—are filled with hidden entitlement and privilege and a propensity to sexual violence that could burst forth at any moment.

Because of my fears—my fears of being “outed” as a nerdy heterosexual male, and therefore as a potential creep or sex criminal—I had constant suicidal thoughts. …

At one point, I actually begged a psychiatrist to prescribe drugs that would chemically castrate me (I had researched which ones), because a life of mathematical asceticism was the only future that I could imagine for myself. The psychiatrist refused…

To repeat my comment from the beginning of this post, if anything in this excerpt sounds like your real life, please get help immediately. THIS IS NOT EMOTIONALLY HEALTHY OR NORMAL.

People who are not familiar with modern feminism (this includes many of my liberal friends, who are too busy with jobs, kids, friends, etc., to keep up with the Outrage du Jour,) might feel tempted to write off Aaronson’s experience as just one weird guy’s absurd, abnormal reaction–surely normal people don’t become suicidal or try to castrate themselves after reading about microaggressions. After all, feminism is just the idea that women are people, right? Surely feminists, being reasonable people, reacted to Aaronson with the explanations he’d been looking for (or at least links to them) and some compassion for his suicidal state.

[Aaronson’s post] is the whole “how can men be oppressed when I don’t get to have sex with all the hot women that I want without having to work for it?” whine, one that, amongst other things, starts on the assumption that women do not suffer things like social anxiety or rejection…It was just a yalp of entitlement combined with an aggressive unwillingness to accept that women are human beings just like men. [He is saying that] “having to explain my suffering to women when they should already be there, mopping my brow and offering me beers and blow jobs, is so tiresome…I was too busy JAQ-ing off, throwing tantrums, and making sure the chip on my shoulder was felt by everyone in the room to be bothered to do something like listen.” Women are failing him by not showing up naked in his bed, unbidden. Because bitches, yo.

The eternal struggle of the sexist: Objective reality suggests that women are people, but the heart wants to believe they are a robot army put here for sexual service and housework.

Alexander notes, “Anyway, Marcotte was bad enough, given that she runs one of the most-read feminist blogs on the Internet. But much of the rest of the feminist “discussion” on Tumblr, Twitter, and the like was if anything even worse,” then discusses an article by Laurie Penny in New Statesman, called “On Nerd Entitlement: White Male Nerds Need To Recognize That Other People Had Traumatic Upbringings Too And That’s Different From Structural Oppression”:

Feminism is not to blame for making life hell for “shy, nerdy men”. It is a real shame that Aaronson picked up Andrea Dworkin rather than any of the many feminist theorists and writers who manage to combine raw rage with refusal to resort to sexual shame as an instructive tool. Weaponised shame – male, female or other – has no place in any feminism I subscribe to.

Alexander responds:

I live in a world where feminists throwing weaponized shame at nerds is an obvious and inescapable part of daily life. Whether we’re “mouth-breathers”, “pimpled”, “scrawny”, “blubbery”, “sperglord”, “neckbeard”, “virgins”, “living in our parents’ basements”, “man-children” or whatever the insult du jour is, it’s always, always, ALWAYS a self-identified feminist saying it. Sometimes they say it obliquely, referring to a subgroup like “bronies” or “atheists” or “fedoras” while making sure everyone else in nerddom knows it’s about them too. …

But it’s not just that. Try to look up something on Iron Man, and you get an article on Iron Man-Child and how “the white maleness of geek culture” proves they are “the most useless and deficient individuals in society, precisely because they have such a delusional sense of their own importance and entitlements.”…

Let’s recap, because this has gotten a little long. Aaronson states that he is “97%” on board with feminism, and explains that his 3% reservation is due to feminism making him feel suicidal for the sin of finding women attractive. Feminists respond with incredible cruelty. One feminist claims that in her universe, feminists aren’t cruel. Alexander responds, with evidence, that feminists are constantly cruel, at least toward people like him and Aaronson.

Ms. Penny, I’m pretty sure gaslighting and lying are also signs of being in a cult.

Just how bad is the left? And are they actually any worse than the right? Perhaps both sides just have their bad apples…

And let’s not forget the recent violent riots at Berkley, which according to CNN caused $100,000 in damages, (mostly to innocent nearby businesses like refugee-supporting Starbucks,) nor the recent incident at Middlebury, in which a mob of students attempted to shut down a speech by Charles Murray and violently assaulted a professor, who ended up in the hospital:

The more exclusive the university, the richer and more liberal the students. The less exclusive, the poorer and more conservative. Ironically, it’s these elite students (who benefit most from “privilege”) who are violently opposing speakers in the name of “equality,” not conservatives at little podunk-Us.

(In other words, folks like Amanda Marcotte and the instigators of online Twitter mobs are probably sociopaths. The internet has created an environment where sociopathic behavior can thrive under the guise of “morally courageous action”)

So, to answer our question… No.

V. Here’s some more cultish material from the SJWs:

“Everybody to the right of us is literally Hitler.”

Dozens of media outlets all using the exact same language:

Meanwhile, one of the most prestigious newspapers in the country would like you to know that Super Mario Run is sexist and bad for children.

Yeah, there’s nothing at all creepy or harmful about preventing your children from consuming completely innocuous children’s media, cutting them off from the common cultural knowledge of their peer group.

Oh, and by the way, 1985 wasn’t some Dark Age of sexism–we are talking about the era of Great Britain’s first female Prime Minister, after all.

Meanwhile, from the “bodypositivists,” “we don’t understand how attraction works”:

Meanwhile, Ivy League University Penn is apparently a hotbed of racism:

And for students whose professors are insufficiently racist, SJWs have put together a handy guide to making family gatherings as unplesant as possible:

VI. Let’s have some conclusions.

Regardless of what you think of leftists in general–and I know many leftists who are basically good-hearted, well-intentioned people–the extreme left, born of academia and particularly active on the internet, works like a cult.

This is a difficult position to explain to someone who has not experienced it personally, or seen a loved one affected by it. During the long process by which this blog came to exist, I struggled to reconcile my own morality–my sense of myself as a “good person”–with the statistical data I was reading. How could a good person believe in statistical differences between groups in criminal offending rates, or measured IQ scores? Did merely believing such a thing make me a bad person?

I tended to keep such ideas to myself; far more innocuous statements in conversation with friends and acquaintances were often responded to with anger, threats, or explicit shunning. I lost most of my college-friends due to shunning, and I’ve had it far better than some.

Since abandoning my identity as a leftist, I’ve also abandoned the idea that my morality is based in believing the correct things. If tomorrow I discovered that there are no group-level differences in IQ or criminal behavior, this would change nothing about how I see myself. (In fact, I’d be perfectly pleased by such a discovery.) Rather, I see my morality in how I treat those around me–family, friends, random strangers I meet in everyday life.

When ideas spread because they are true or useful, they make life better. The Germ Theory of Disease has saved billions of lives. Belief in Santa Claus makes children happy, even if he isn’t real.

But sometimes ideas spread even though they fundamentally lack utility. The classic example of this is the chain letter, which people spread because it tells them to, even though it contains nothing of worth. The modern version of the chain letter are Facebook Memes that say things like, “99% of people don’t love Jesus enough to repost this meme” or “If you really love your relative with cancer, you’ll repost this meme,” or “90% of people can’t answer this simple math problem!” It’s easy to see how #activism slides into pure meme re-posting.

These sorts of memes are annoying but fairly harmless. It’s when memes mutate into ideologies that judge the essential goodness of their believers on their willingness to devote their lives to spreading the meme that they become dangerous. You end up with purity spirals that end in martyrdom–self-sacrifice for the spread of the meme. The spread of such ideas through society can be see, quite reasonably, as cancerous.

Easy Nofemela remembers the evening Amy Biehl died. … a mob of angry young men was looking for symbols of white rule to destroy.

Then the men spotted Biehl, blond and blue-eyed, as she drove through the township in her yellow Mazda.

“Rocks were being thrown at Amy’s car. She got out and ran, and she was stabbed right over there,” Nofemela says, pointing to a patch of grass next to a service station, now planted with a small cross.

Nofemela remembers, 15 years later, because he was part of the mob that killed Amy Biehl.

What he didn’t know then was that Biehl was hardly a symbol of apartheid. She was a Fulbright scholar studying the lives of women in South Africa, a 26-year-old Stanford graduate with a plane ticket for home the next day, from an airport 10 minutes away. …

Today, Nofemela, a compact 37-year-old with a shaved head and a quick wit, is the father of a young girl. And, in an improbable tale of forgiveness and redemption, he and Ntobeko Peni, another of the men convicted of the murder, now work for the charity Biehl’s parents founded here after she was killed. …

An engaging woman of 65 with a blond bob and a warm smile, she has grown exceptionally close to her daughter’s killers. “Easy and Ntobeko are fascinating and I really do love them,” she says. “They have given me so much.”

Linda Biehl and her late husband, Peter, launched the Amy Biehl Foundation in 1994 with donations that arrived, unsolicited, from strangers moved by the news of their daughter’s death. Today, it runs after-school programs for youngsters in Guguletu and other townships and squatter camps that took root during the apartheid era on the Cape flats, about 10 miles east of Cape Town.